Partial wave analysis of elastic and inelastic scattering of Dirac particles,

Vita.

A study of matrix analysis methods for inelastic structures. Project no. 1467, Task no. 146701, prepared under Contract no. AF 33 (657)-8717 by Massachusetts Institute of Technology, Aeroelastic and Structures Research Laboratory.

Cover title.

Calculations of energy loss, range, pathlength, straggling, multiple scattering, and the probability of inelastic collisions for 0.1- to 1000-Mev protons.

Mode of access: Internet.

Performance of 1/3-scale model precast concrete beam-column connections subjected to cyclic inelastic loads : report no. 4 /

Mode of access: Internet.

Online Wage Reporting Bulletin Board Service : instructions for filing forms W-2 electronically with the Social Security Administration : tax year 1996.

Mode of access: Internet.

Eliciting Euphoria Online: The Aesthetics of “ASMR” Video Culture

“Autonomous Sensory Meridian Response” (ASMR) is a term that has emerged online to describe a mysterious tingling sensation that some people experience in response to particular audiovisual and interpersonal “triggers.” Initially coalescing via discussion threads on health forums, ASMR culture quickly began using platforms like YouTube and Reddit to exchange trigger videos. This paper frames the emergence of ASMR video culture as an example of how bodies and algorithms are conspiring to bring into being new cultural forms that can seem literally inexplicable on first encounter. Treating videos as “inputs,” judged not as messages to be understood or interpreted but by their ability to elicit particular affective and somatic “outputs,” ASMR communities cultivate a quasi-cybernetic relationship with the moving image, using video as a vehicle for “feeling out” phenomena that seem to thwart linguistic articulation and rational comprehension.

Beyond Fashion Tips and Hijab Tutorials: The Aesthetic Style of Islamic Lifestyle Videos

Among young women, lifestyle videos have become extremely popular on YouTube, and a similar trend has emerged among young Muslim women who share modest fashion tips and discuss religious topics. This paper examines the videos of two prominent Muslim women on YouTube, Amena Khan and Dina Torkia, in an effort to understand how they engage with aesthetic styles in order to work against Western stereotypes of Muslim women as oppressed and lacking individuality. Islamic lifestyle videos might appear to simply promote a vacuous focus on appearances, but I argue that it is through the aesthetics and affects of these videos that Amena and Dina do political work to redistribute the sensible and shift what is considered attractive, beautiful and pleasurable in Western society. Additionally, the hybrid aesthetic styles and affects of authenticity and pleasure, which are possible in digital spaces like YouTube, offer Amena and Dina the chance to control their own visual images and to resist being coopted as icons of Western freedom or Islamic piety.

Amateurism and the Aesthetics of Lego Stop-Motion on YouTube

Do the “democratization” of media and the proliferation of online participatory culture undermine the aesthetic hegemony of professional filmmakers? This article is a case study of both more and less popular animated Lego videos, also called “brickfilms,” that asks how amateur videos adhere to and/or depart from professionalized aesthetic standards. It addresses the definitions of professionalism and amateurism and proposes that the dichotomy between democratization and ongoing elitism is insufficient to describe the complex dialogue between professional film aesthetics and amateur production—a dialogue that is diverse but nonetheless follows certain patterns. These patterns link Lego videos to silent era cinema as well as contemporary professional live-action and stop-motion animation. Furthermore, a mixture of parody, pastiche, and homage suggest that amateur work has a variety of affective relationships to professional work. Ultimately, amateur filmmaking indicates a negotiation of professional standards rather than slavish adherence.

Race at the Interface: Rendering Blackness on WorldStarHipHop.com

WorldStarHipHop.com (WSHH) is an online video aggregating website that describes itself as “the premiere online hip hop destination” and a home for “urban media.” Yet, browsing through the site provides little clarity on what constitutes a hip-hop video or urban Internet space because of the disparate video content, the actual racial diversity of the performers, and the website’s generic design. As a result, WSHH’s taglines make a strange claim about the current state of the black musical tradition. Through close readings of the site, this article considers the architecture of this space of interracial exchange and identifies the interface as an example of Modernist architectural simplicity. I argue WSHH’s modular design is flexible enough to include non-black bodies, while remaining a black “urban” space. Thus, the site’s straightforward architecture paradoxically becomes the scaffolding of a much more complex, de-corporealized, and “shareable” blackness.

“How Do You ‘Do’ Bokeh?” The Aesthetics of How-to Videos about Background Blur and Eroticized Women

Producers of online instructional videos about bokeh emphasize disks of light and out-of-focus backgrounds. They demonstrate how camera lenses and technical features can render bokeh, or unfocused areas. Photographic and video bokeh ordinarily appears away from the center of attention. The bokeh genre, in opposition to typical photography and video practices, foregrounds the peripheral and proposes aesthetics and ways of looking by seeing and not seeing objects. However, producers of online instructional videos about bokeh sometimes couple their sensual aestheticization of backgrounds to their stated attempts to satisfy viewers’ investments in filling foregrounds with images of objectified women. These producers emphasize unconventional aesthetics as a means of establishing their creative and technical expertise and obscuring their reproduction of traditional conceptions of women as viewable and controllable. Close textual analysis, literature on photography and transparency, and feminist considerations of representation allow me to consider the aesthetics and functions of this how-to form.